Allah

The name of God in Arabic. Allah is substantially the same God worshiped by the Jews and Christians, with the exception of the Trinity, which is positively excluded in the Koran, cxii: "Say God, is one God, the eternal God, he begetteth not, neither is he begotten and there is not any one like unto him."

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Sunday, February 3, 2013

Islam's most essential concept is a rigorous monotheism, called tawhīd (Arabic: توحيد‎). God is described in chapter 112 of the Qur'an as:

"Say: He is God, the One and Only; God, the Eternal, Absolute; He begetteth not, nor is He begotten; And there is none like unto Him."(112:1-4)

Muslims, who adhere to this Abrahamic theology, repudiate the Christian doctrine of the Trinity and divinity of Jesus, and like the Jews, compare it to polytheism. In Islam, God is beyond all comprehension and Muslims are not expected to visualize God.

God is described and referred to by certain names or attributes, the most common being Al-Rahmān, meaning "The Compassionate" and Al-Rahīm, meaning "The Merciful" .

Muslims believe that the creation of everything in the universe was brought into being by God’s sheer command, “‘Be’ and so it is,” and that the purpose of existence is to worship God. He is viewed as a personal god who responds whenever a person in need or distress calls him. Unlike Christianity, there are no intermediaries, such as clergy, to contact God who states, "I am nearer to him than (his) jugular vein." The reciprocal nature is mentioned in the hadith qudsi, "I am as My servant thinks (expects) I am."

Allāh is the term with no plural or gender used by Muslims and Arabic-speaking Christians as well as Jews to reference God, while ʾilāh (Arabic: إله‎) is the term used for a deity or a god in general. Other non-Arab Muslims might use different names as much as Allah, for instance "Tanrı" in Turkish, "Khodā" in Persian or "Xudā" in Urdu.

THE
99 NAMES OF ALLAH

A TALISMAN FROM A MUSLIM BOOK ON THE NAMES OF ALLAH - "In the name of Allah the Merciful, the Compassionate. Truly Thou wilt preserve the one who carries this writing of mine from the evil of all that might harm him and Thou wilt appoint over him its angels and servants and assistants who are entrusted with its service and guard him by day and by night. Mohammed is the Apostle of Allah and those with him are stronger than the unbelievers. Among them are merciful ones whom we see bowing and kneeling seeking kindness from Allah and favor. Their marks are on their faces, the effect of prostration, and that is their likeness in the Pentateuch and the Gospel."

I
make but little of Muhammad's .praises of Allah, which many praise; they are
borrowed, I suppose, mainly from the Hebrew at least they are far surpassed
there. But the eye that flashes direct into the heart of things and sees the
truth of them; this to me is a deeply interesting object. Great Nature's own
gift. - Carlyle,
in “Hero Worship."

The attributes of God
are called by Muslims Isma-ul-Sifat and are also called in the Koran
Isma-ul-IIusna, the excellent names. We read in Surah 7:179: "But God's are the excellent names;
call on Him then thereby and leave those who pervert His names." The
number of these names or attributes of Allah is given by Tradition as
ninety-nine. Abu Huraira relates that Muhammad said, "Verily, there are ninety-nine names of God and whoever recites
them shall enter Paradise."

The name of God in Arabic

In the same tradition
these names are mentioned, but the number is arbitrary and the lists of the
names differ in various Muslim books. It is the custom of many pious Muslims to
employ in their devotions a rosary of ninety-nine beads to represent these
names, and the repetition of them is called Thikr, or remembrance. The latter
is the chief religious exercise among the various schools of dervishes.

We will now give
these names in order with the place where they occur in the Koran and brief
comment where necessary. Edwin Arnold has made so much of these Pearls of the
Faith in his poem that we need to get back to the Muslim idea of these
attributes. His Pearls of the Faith is as one-sided a presentation of Islam as
his Light of Asia is of Buddhism.

1. Er-Rahman—The Merciful. (Surah
1:1, etc.)

2. Er-Rahim—The Compassionate.
Both of these names are from the same root and are very frequently used in the
Koran. They occur as the opening formula, "In the name of Allah, the
Merciful, the Compassionate," before every Surah of the Koran except the
ninth. Beidhawi says that ErBahman is a more exalted attribute than Er-Rahim,
because it not only contains five letters in Arabic, while Rahim only has four,
but it expresses that universal attribute of mercy which the Almighty extends
to all men, the wicked and the good, believers and unbelievers. This is a noble
thought.

3. El Malik—The King, or the
Possessor, used often in the Koran as in the first Surah, "King of the day
of judgment." In Surah 43:77, however, the same word is used for the angel
who presides over hell. Is this latter use of the word allied to Molech, the
fire-god of Syria?

4. El Kuddiis—The Holy. Only once
used of Allah in the Koran (Surah 59:23), "He is God beside whom there is
no deity, the King, the Holy." The Taj-el-Aroos dictionary instead of defining
this important attribute discusses the various readings of its vowel-points! The
Holy Spirit is a term frequently used in the Koran, but is in no case applied
to Deity. Nine times the word Spirit or Holy Spirit is said to refer to the Angel
Gabriel (Surahs 2 : 81; 2 : 254; 5 : 109; 16 : 2; 16:104; 26:193; 70:4; 97:4;
19:17); three times to Jesus Christ (4:169; 21:91; 66:12), in this case without
the epithet holy; the other cases are left in doubt by the commentators. In
none of them does even "Spirit" apply to deity.

5. Es-Salam—The Peace, or the
Peace-maker. The latter significance is given by Zamakhshari. Beidhawi again
explains it by a negation, "He who is free from all loss and harm."
Used only in Surah 59:20.

8. El-Aziz—The Mighty One. Very
frequently used; e.g., Surahs 42: 2, 3, 18; 46: 1, etc. It is one of the dozen
or more names that express Allah's power.

9. El-Jabbdr—-The All-Compelling.
(Surah 59:23.) The word is also translated, The Giant or the Absolute ruler.
What Muslims think the word means is evident from the teachings of the sect,
which denies all free agency to man, and who call themselves after this name,
Jabariyah. (See Hughes' Diet, of Islam in loco.)

10. El-Mutakabbir—The Proud. This
word when used of a human being always implies haughtiness, and Zamakhshari
defines it (Surah 59:23), "Supreme in pride and greatness or the One who
is haughty above the wickedness of His slaves."

11. El-Khalik—The Creator.

12. El-Barir-The Maker.

13. El-Musawwir—The Fashioner.
These three are used in succession for Allah as creator in Surah 59:23. The
commentators take pains to explain away any nearness of the Creator to the
creature in the last term used.

14. El-Ghafer—The Forgiver,
sometimes given as Al Ghaffar. Both have the same significance, but the latter,
as well as Al Ghafur, are intensive. (Surah 2:225.) All are frequently used.

15. El-Kahar—The Dominant.
(Surah 13: 17.)

16. El-Wahab—The Bestower. (Surah
3:6, etc.) This name is commonly used with Abd as a surname among the Arabs,
"Slave of the Bountiful."

17. Er-Razzak—The Provider. Once
used in Surah 51:58.

18. El-Fattah—The Opener. (Surah
34:25.) This name is inscribed over gates and doors, on the title-pages of
books and is used as the first copy-book lesson for boys at school.

19. El-'AUm—The Knowing One.
(Surah 35:43.) Frequently used in nearly every long Surah of the Koran.

20. El-Kabidh—The Grasper, the
Restrainer.

21. El-Bdsit—The Spreader or Uncloser
of the hand. These two names are complementary. The former occurs not in the
Koran as a noun, but was put in the list in reference to a passage in the Surah
of the Cow. The latter is found in Surah 13:15, and there means He who
dispenses riches.

22. El-Khafidh—The Abaser. (Surah
? )

23. Er-Rafia'—The Exalter. (Surah
3:48.) In reference to the translation of Jesus Christ.

24. El-Mu'izz—The Strengthened
The word does not occur in the Koran, but the idea is referred to in Surah 3:25:
"Thou strengthenest whom Thou pleasest."

27. El-Basir—The Seer. (Surah
40:21 and frequently elsewhere.) According to Surah 31, Allah has present
vision of five secret things: the day of judgment, and the times of rain, the
child hid in the womb, what happens to-morrow, and where every mortal dies.

28. El Hakim—The Wise, the Only
Wise. Very often used, as in Surah 2:123, e.g., "Thou art the mighty and
the wise." It is used in every-day Arabic for a philosopher or a
physician.

29. El 'Adl—The Just. It is
remarkable and very significant that this title does not occur in the Koran,
but is put in the list by Tradition. The word 'Adl, Justice, occurs twelve
times only, and is never used of the righteous acts of God and only once (Surah
5: 115) of His words. In every other case it refers to human equity or
faithfulness (as in 4:128) toward one's wives in their marriage rights, etc.

30. El-Latif—The Subtle. (Surah
6:103.) Edwin Arnold translates this word "Gracious One" and hangs to
this invention a verse or two of Christian thought on God's grace to sinners.
Zamakhshari gives the Muslim idea of this word when he says: "He is too
subtle (too ethereal) for eyes to see Him." (El Kishaf in loco.)

31. El-Khabir— The Cognizant.
(Surah 6: 103.)

32. El-Halim—The Clement. (Surah
2:225.) “He will not catch you up for a casual word in your Daths, but He will
catch you up for what your hearts have earned; but God is forgiving and
clement.” Muhammad's idea of clemency!

33. m-'Adhim—The Grand. (Surah
2:257.)

34. El-Qkafur—The Forgiving.
(Surah 35:27.)

35. Esh-Shakur—"The
Acknowledger of Thanksgiving." This is more correct than to translate The
Grateful. (Surah 35:27.) "That He may pay them their hire. . . . Verily He
is Forgiving and Grateful."

36. El-Alv—The Exalted. (Surah 2:257.)

37. El-Kabir—The Great. (Surah
34:22.) This is never used by Arabic-speaking Christians as a title for the
Godhead, since it really means big in size or station. Zamakhshari says (Vol.
II., p. 231): "Al-Kabir means the possessor of pride."

38. El-Hafidh—The Guardian.
(Surah 86:3.) This name is often put over house doors.

46. El-Hakim—The Judge. "The
most just of judges (or rulers)." (Surahs 95: 8 and 7: 85.).

47. El-Wadud—The Affectionate.
Occurs only twice in the Koran. (Surahs 11:92 and 85:14.)

48. El-Majid—The Glorious. (Surah
11:76 and elsewhere.)

49. El-Baith—The Awakener or
Kaiser; used frequently in the verbal form in regard to the resurrection of the
body. (Surah 22: 7 by inference.)

50. Esh-Shahid—The Witness.
Frequently used. (Surah 3: 93.)

51. El-Hak—The Truth. (Surah
22:62.) According to orthodox Tradition, a lie is justifiable in three cases:
"To reconcile those who quarrel, to satisfy one's wife and in case of
war." (El Hidayah, Vol. IV., p. 81.) And Abu Hanifah alleges that if a man
should swear "by the truth of God" this does not constitute an oath.
Imam Muhammad agrees with him. (Oaths, Hughes' Diet., p. 438.) Of absolute
truth in Deity or in ethics the Muslim mind has very distorted ideas and Tradition
affords a thousand examples of Muslim teaching in this regard.

52. El-Wakil—The Agent. (Surah
4:83.)

53. El-Kawi—The Strong. (Surah
11:69.) Used of physical strength.

54. El-Mutin—The Firm; in the
sense of a fortress. Used in Surah 51:58: "God is the provider. . . . The
Firm."

57. El-Muhsi—The Counter. Only by
reference to Surah 36:11, which speaks of God "reckoning up."

58. El-Mubdi—The Beginner.
Reference to Surah 85:13.

59. El-Mueed—The Restorer.
Reference to Surah 85:13.

60. El-Muhyi—The Quickener or
Life-giver.

61. El-Mumit—The Slayer. These
two names are in a pair and occur together in Surah 2:26 in a verbal form. The
former also occurs, Surahs 30: 49 and 41:39, in both cases referring to
quickening the soil after rain as proof of the resurrection.

62. El-Rav—The Living. (Surah
3:1.) Very frequent.

63. El-Kayum—The Self-Subsisting.
(Surah 3:1.) Beidhawi and Zamakhshari both speak of the latter term in a purely
physical way. "He who always stands up," i.e., does not need rest or
sleep. Compare the same words as used in the verse of the Throne, Surah 2d, and
the commentaries.

64. El-Wdjid—The Inventor or
Maker. The word does not occur in the Koran.

65. El-Mugheeth—The Eefuge or the
Helper. The word does not occur in the Koran.

66. El-Wahid—The One.
(Frequently, as in 2:158.)

67. Es-Samad—The Eternal. (Surah
112.) According to the dictionaries and some commentaries, the word means
"One to whom one repairs in exigencies," and hence the Lord, the
Eternal One.

68. El-Kadir—The Powerful. (Surah
2:19, and in many other places.) The word is from the same root as Kadr, fate,
predestination; and Zamakhshari, in commenting on Surah 2:19, leaves no doubt
that the term used means to him "The One-who-predestines-all."

69. El-MuMadir—The Prevailer or
Overcomer. Used three times in the Koran. (Surahs 18:43; 54:42; 5:55.)

70. El-Mukaddim—The Approacher or
Bringer forward.

71. El-Muakhir—The Deferrer. This
pair of titles does not occur in the Koran.

72. El-Aiowal—The First.

73. El-Akhir—The Last.

74. El-Dhahir - The Substance.

75. El-Batin - The Essence. These
four divine titles are known by the technical appellation of "The mothers
of the attributes," being regarded as fundamental and all-comprehensive.
All four occur together in Surah 57:3. This verse is a great favorite among the
Mystics of Islam.

78. El-Barr - The Beneficent.
(Surah 52:27.) The word used for Righteous is El Bar and does not occur in the
Koran. Once only is this name used.

79. Et-Tawwab - The Relenting—one
who turns frequently. Used four times in Surah 2d and twice in the 9th Surah.
Also, beautifully, in Surah 4:119: "He has also turned in mercy unto the
three who were left behind, so that the earth, spacious as it is, became too
strait for them; and their souls became so straitened within them that there
was no refuge from God, but unto Himself. Then was He turned to them that they
might turn to Him. Verily, God is He that turneth (At-Tawwdb) the
merciful."

85. El-Muksit—The Equitable. It
does not occur in the Koran, but in Tradition.

86. El-Jamia'—The Gatherer.
(Surah 4:139.)

87. El-Ghani—The Rich. (Surah
60:6.)

88. El-Mughni—The Enricher.
(Surah 4:129.)

89. El-Muti—The Giver. (Referred
to Surah 108:1.)

90. El-Mania'—The Withholder. Not
in the Koran.

91. Edh-Dhur—The Harmful. Not in
the Koran.

92. En-Nafia'—The Profiter. Not
in the Koran. Although these names, and others, are not found in the Koran they
belong to Allah's attributes on authority of the Prophet and are used
especially in invocations and incantations.

93. En-Nur—The Light. Used only
in the remarkable 35th verse of the 24th Surah. Quoted elsewhere with comment.
The idea seems borrowed from the Old Testament and the golden candlestick.

94. El-Hadir— The Guide. (From
Surah 1:5, etc.)

95. El-Azili—The
Eternal-in-the-Past. Arabic speech has another word, Abadi, for eternal future,
and a third, Sarmadi, to include both.

96. El-Baki—The Enduring. (Surah
28: last verse by inference.)

97. El-Warith—The Inheritor of
all things. Not in the Koran, but implied in various passages.

98. Er-Rashid—The Director. It
occurs only once in the Koran, and is not there applied to God. (Surah 11:80.)
"Is there not among you one who can rightly direct?" The word is
still in common use as a proper name among the Arabs.

99. Es-Sabur—The Patient. (Surah
3:15?) The word Rabb, Lord (although it is also an attribute, according to the Muslim
ideas of the Unity), is not mentioned among the ninety-nine names. It is,
however, used most frequently of all the divine titles and is combined with
other words in Muslim theology, such as: Lord of Glory, Lord of the Universe,
Lord of Lords, Lord of Slaves (i.e., His servants). It is not without
significance to note that later many of these divine titles were applied to Muhammad
himself by the pious, and in the list of his two hundred and one titles there
are a score of the ninety-nine beautiful names.